Wednesday, March 19, 2008

Jenis dari pentolubaya

Selasa, 2008 Maret 11

6054846

pentolubaya terdiri atas 3 jenis yaitu :
1. pentol kecil
pentol ini berbahan dasar daging dan hanya berharga rp 150 rupiah. pentol ini merupakan salah satu favorit dari para mahasiswa dan mahasiswi di Ubaya.
2. siomai
siomai menempati urutan favorit ketiga setelah pentol kecil dan gorengan. Harga dari siomai ini adalah rp 150 rupiah. bentuknya kecil dan dapat menggugah seleramu.
3. gorengan
gorengan menjadi salah satu favorit dari para penggemar pentolubaya. gorengan yang renyah dan gurih mampu menempatkan diri di dalam citarasa dari para penggemarnya. gorengan ini hargganya lebih murah dari siomai dan pentol kecil yaitu rp 100 rupiah.
4. pentol puyuh.
pentol puyuh adalah yang paling mahal diantara item pentolubaya yang lain. pentol puyuh ini berharga rp 500 rupiah dimana di dalam pentol terdapat puyuh yang dapat menggugah selera.
enjoy!

get a blank screen after /usr/sbin/alsaconf

I get a blank screen after /usr/sbin/alsaconf when trying to get sound back. I lose my sound after rebooting or turning on the PC.
Questions :
1) How to fix the black screen problem?
2) What can I do to keek the sound activated permanently?

Please help anyone.
cabreu@frontiernet.net

URL based restrictions

i have my servers with RHEL 4 and Oracle database. I have the applications running on the app server. I need to restrict access to the Oracle forms in the application server based on the client IP, eg. give permission to around 10 machines to access a particular form through a URL and restrict others from accessing the same.

how do i do this? do i need to go in for squid? or can it be done by configuring the httpd.conf file?

AshK Dupre movie?

An article this morning in the LA Times is implying that Miz Dupre's MySpace profile may be less than reputable. One of AshK's close childhood friends was interviewed for the article, and she claims that she never heard or saw any evidence of the drug use, abuse, or poverty that was on AshK's MySpace page. While she saw Ashley infrequently after she left their idyllic hometown, she believes that they were close enough that Ashley would have clued her in on something if there was trouble. A peek into Ashley's past life reveals that she grew up as a normal teen who enjoyed cheerleading and singing kareoke. Several of the homes in the neighborhood where she grew up retail for $1.5 million. AshK has led people to believe that she grew up in a rough and tumble neighborhood spotted with shady characters and poverty-stricken inhabitants. Far from that, this neighborhood is an upscale development with manicured shrubs and long, winding driveways. Unfortunately, the spotty past makes for a better screenplay. Is this was little Miz AshK has in mind? (She hasn't done a very good job of hiding it, if it was supposed to be a secret.) Granted, I suppose we could just blame Eliot Spitzer. He's the one who got caught, anyway. Read the full article here.

Algonquins of Barriere Lake Urgent Request

From the Inbox, a call to action on behalf of the Algonquins of Barriere Lake (also known by our Algonquin name, "Mitchikanibikok Inik") who accuse the federal government of interference on band matters.


Additional information at end of document.

 

NOTICE: CANADA AND QUEBEC ARE ORCHESTRATING A COUP USING THE SQ TO REPLACE OUR CUSTOMARY CHIEF AND COUNCIL WITH A DISSIDENT GROUP IN ORDER TO GET OUT OF SIGNED AGREEMENTS WITH OUR FIRST NATION

Urgent Request—March 13, 2008


CALL FOR SUPPORT

We are known as the Algonquins of Barriere Lake (also known by our Algonquin name, "Mitchikanibikok Inik") we are a First Nation community of approximately 500 people, situated in the province of Quebec, 3 hours drive north of Ottawa, Canada.

We, the Barriere Lake traditional people have always lived under our customary laws, which we have codified as our Mitchikanibikok Anishinabe Onakinakewin.(Barriere Lake Customary Governance Code). This is what our great grandparents left for us, for our children, grandchildren and the coming generations. Our responsibility is to make sure that our customary laws will always be respected and protected.

Our Feast is where we give thanks for what we feed our families, the foods that come from our lands and waters. The Three String Wampum, this is where we shake hands to our Brothers and Sisters and their children and to all living things. This is where our teachings come from.

We have a big responsibility; To Protect Our Land, To Protect Our Animals, Fish and Birds.

To defend our hunting way of life so our teachings and our feast, will continue to exist for our children, grandchildren and the coming generations, along with our Language and Beliefs.

Today as the traditional people of our community, we are fighting back to defend our customary laws from being violated and disrespected by individuals who no longer respect our customs, including how we govern ourselves. We will honor what our great grandparents left us, nobody is going to take our customary laws and side with the federal government to gain money from our rights and interests.

To All People Who Support Traditional Indigenous Peoples & Customary Governments: This is a Call for Support and an Update on Our Situation

Our customary laws are meant so we live in harmony on our Lands and with each other. It is only when individuals living in our community, violate and disrespect our customs, that harmony is broken.

Despite repeated warnings to stop, a dissident faction has continued to violate and disrespect our customs and have broken our community's harmony. Therefore, on March 4, 2008, the majority of our eligible community members of Mitchikanibikok confirmed that we will not accept these dissidents living in our community. Now the federal government is trying to impose them on us by using the Surete du Quebec dressed in riot gear to force us to allow the dissident group into our community. The Government of Canada wants to replace our Customary Chief and Council because our leaders are demanding that the federal government honour the agreements they entered into with our First Nation, which are:

The 1991 Trilateral Agreement.

The 1997 Memorandum of Mutual Intent & Global Proposal to Rebuild our Community.

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The Special Provisions inserted into our Contribution Agreements until the Third Party

Manager took over our administrative affairs.

The Government of Quebec wants to replace our Customary Chief and Council because our leaders are demanding that the Quebec government honour the 1998 Bilateral Agreement and negotiate the implementation of the Joint Recommendations adopted by the Quebec negotiator, John Ciaccia, and our negotiator, Clifford Lincoln, particularly paying our First Nation $1.5 million annually in Revenue Sharing.

The federal government is trying to impose a minority dissident group over our First Nation in order to try and get out of their obligations under the signed agreements with our First Nation. This is a repeat of what they tried to do to us in 1996-97.

WHAT YOU CAN DO TO HELP!

We Need Monitors/Witnesses:

We need outside supporters with video cameras to monitor and witness how the Surete du Quebec (SQ) are conducting themselves in our community.The SQ have arrested ten of our people so far for defending our community from the dissident group who is collaborating with the governments to take over our community.

The SQ have pepper sprayed children, pregnant mothers, and other vulnerable members without regard to their health or safety.

The SQ have refused to take our complaints against their behavior and tactics.

If you can bring a video camera and be a monitor to witness please contact, Marylynn Poucachiche at (819) 435-2113. We will have to arrange accommodations for monitors/witnesses.

We Need Donations and Supplies:

The federal Department of Indian Affairs has placed our community into what is called "Third Party Management" (TPM). This means our Customary Chief and Council have no say in how our First Nations' administrative affairs are managed. The Department of Indian Affairs (DIA) decides how our band funds are spent.

We are trying to keep our Elementary School open on a volunteer basis, the Third Party Manager removed the certified teachers from our community on February 20, 2008, while we were trying to get negotiations started with DIA to get Algonquin language and culture into the curriculum and to have a role for our Education Committee in running the school.

We need food for breakfast and lunch program we offer to the children who attend the school.

For SUPPLIES we need the following:

• Potatoes

• White Flour

• Rice

• Oatmeal

• Baking Powder

• Lard

• Cooking Oil

• Dry Cereals

• Margarine

• Crackers

• Macaroni

• Spaghetti

• Tomato Sauce

• Tomato Paste

• Canned Tomatoes

• White Peas

• White Beans

• White/Brown Suger

• Salt

• Pepper

• Soup Base

• Mustard

• Ketchup

• Coffee

• Tea Bags

• Canned Milk 2%

• Canned Goods

• Powdered Juice

• Bread

• Cookies/Snacks

• Coffee Whitener

Other items: Toilet Paper, Kleenex, Batteries 'AA' Copying Paper, Pencils, Erasers, Note Books, Colored Construction Paper, HP Printer Cartridge # 21 and HP Printer Cartridge #56. If you can provide a cash donation towards milk, eggs, meat, etc. please contact Marylynn Poucachiche at (819) 423-2113.

Communicate Your Support:

You can write to the following federal Ministers calling on them to stop trying to illegally replace our leadership and honour the signed agreements they entered into with our First Nation:

Prime Minister Stephan Harper

Chuck Strahl, Minister of Indian & Northern Affairs Canada

Lawrence Cannon, Local Member of Parliament responsible for our Reserve and Minister of Transport, Infrastructure and Communities

You can write to the following Quebec Ministers calling on them to stop the federal government's attempt to try to illegally replace our leadership and honour the signed agreements they entered into with our First Nation:

Premier Jean Charest, Government of Quebec

Benoit Pelletier, Quebec Minister Responsible for Native Affairs

Claude Bechard, Quebec Minister of Natural Resources and Wildlife

Line Beauchamp, Quebec Minister for Sustainable Development, Environment & Parks

To contact us please use the following:

Marylynn Poucachiche, Spokesperson Home: (819) 435-2113, marylynnpoucachiche@hotmail.com

Letter to Minister Chuck Strahl From A/Chief Benjamin Nottaway

WITHOUT PREJUDICE

March 10, 2008

Honourable Chuck Strahl

Minister of Indian and Northern Affairs Canada

10 Wellington Street

Gatineau, Quebec K1A 0H4

Re: Andre Cote Letter of March 10, 2008

Dear Minister Strahl:

This is to acknowledge receipt of the above noted letter from your Quebec Regional Director General, Mr. Andre Cote.

As our Elder, Harry Wawatie informed you on February 4, 2008, there has been no leadership change in our community. Our Elder and former

Chief, Harry Wawatie, also confirmed to you that under our customs, Mitchikanibikok Anishinabe Onakinagewin, our current Customary

Council remains as follows:

• A/Chief Benjamin Nottaway

• Moise Papatie

• David Wawatie

• Jean Paul Ratt

• Jean Maurice Matchewan

As Mr. Cote's letter acknowledges, we are governed by our own customs and not by the Indian Act. Our Mitchikanibikok Anishinabe Onakinakewin sets-out the procedures and process for our First Nation to select its leadership. Our customs do not give a role for the Department of Indian Affairs (DIAND) to decide on the composition of our Customary Chief and Council. In fact, Mr. Cote's letter also acknowledges that DIAND's role is simply to register the results of what our First Nation has decided in regard to leadership selection.

Nevertheless and given the impact of your actions, before you take such steps you need to act carefully. We wish to advise you that Mr. Cote is mistaken in his belief that there has been a leadership change in our First Nation. As Elder Wawatie's letter of February 4, 2008, informed you, please review the Report of Mr. Justice Rejean Paul of May 15, 2007, which was the basis upon which Mr. Cote issued his earlier letter of May 29, 2007, recognizing our Council. There have been no changes in circumstances since the issuance of his Report to warrant any changes in DIAND's previous decision.

Accordingly, we urge you to reconsider your decision. We further submit that you ought to consider having a judicial inquiry into this matter including the conduct of your officials within the Quebec Regional Office, which appears to be directed at impeding our First Nation's efforts to get DIAND to abide by its agreements and obligations, which are the subject of current proceedings in Federal Court. Therefore, we do not accept Andre Cote's decision to work with the minority dissident faction within our First Nation, made up of supporters and employees of DIAND's third party manager. We consider it a violation of our customs as codified in our Mitchikanikbikok Anishinabe Onakinakewin.

As was the case in 1996 when the Quebec Regional Director General made the same mistake, be advised we will not recognize those individuals named in Andre Cote's letter as having any authority for our First Nation, nor will we cooperate with them. They are not welcome in our community.Should you decide to uphold your government's responsibilities and obligations under the 1991 Trilateral Agreement, the 1997 Memorandum of Mutual Intent and the Special Provisions of our previous

Contribution Agreements, we are prepared to meet with you.

We await your timely response.

Sincerely,

Acting Chief Benjamin Nottaway

A/Chief Benjamin Nottaway

Algonquins of Barriere Lake

Rapid Lake, Quebec J0W 2C0

Contact: Marylynn Poucachiche

Phone: (819) 435-2113

E-mail:

marylynnpoucachiche@hotmail.com

We are known as the Algonquins of Barriere Lake (also known by our Algonquin name,"Mitchikanibikok Inik") we are a First Nation community of approximately 450 people, situated in the province of Quebec, 3 hours drive north of Ottawa, Canada. The socioeconomic conditions of our community are extremely poor:

We have been marginalized onto a tiny 59-acre reserve at Rapid Lake, which is overcrowded, dusty and badly eroding.

Our unemployment rates are in the range of 80-90%.

There is a housing crisis in our community – on the average, there are 7 persons per home, but the actual numbers go as high as 18 per house.

Our formal education levels are low and the incidence of diabetes is high.

On the positive side, our community has managed to maintain our language, customs and traditional way of life.

PLEASE CONTACT US IF YOU WANT MORE INFORMATION!

Algonquins of Barriere Lake Customary Chief and Council

Additional information: Logging and land claims, Language and culture, Ongoing federal government meddling, Pro-govt media coverage

What a day for a Day Dream

We are a nation seeking the fulfillment and satisfaction of our eager and hungry souls. We seek peace, yet in our quest we find ourselves constantly trapped within a ravaging war. We seek equality and justice, yet we are encountered with a frustrating amount of "isms", inequality, and injustice. We look to obliterate poverty, yet we simply obliterate our self image and become distraught. We are herds following the few "elite" herders; whom claim to know the reason, the truth, and what we must do to exit this Hades. These herders are actually hoarders; which money is their vice. We must be honest with ourselves, because honesty reigns supreme only in the heart. The secular world seeks not honesty nor does it search for truth; as it may claim. Rather, it seeks death, lies, deceit, scandals, and all of the downfalls of man. Thus, as we are presented with this substance we must come to the common consensus that we must be our own rulers, we must make our own ways, and in a day dreamer's mind we must create our own prosperity.

Stamped with an Oversimplified Seal of Approval

In his book, The Mystery of Capital, Hernando de Soto outlines his view on how he envisions the third world rising above its state of un-development and utilizing what he calls "dead capital" – that is, capital that is stagnant, unable to be tapped into as a resource in order to serve its purpose in the eternal capitalist cycle of capital yielding more capital. His perspective entails enforcing a formal system of property to those squatters in the third world that have little to no legal protection over the preservation of their property, by legitimizing the almost "natural" system of pseudo-property-squatting (possession is 9/10 of the law idea) that already exists for the majority of third-world occupants. In this, squatters would be made the legal owners of the land they have been inhabiting and would thus be brought more effectively into the world economy, now being able to seize on their property as live capital. (1) However, what De Soto argues, despite the compelling ideology behind it, is no solution for massive inequality, and only serves to create another false panacea for the poor.

De Soto's arguments fail to take into account a number of significant details regarding the implementation of this property entitlement system. One of the most key factors that is mostly completely ignored in his work is the existence of cultural, social, and historic difference between the countries of the third world and the example he uses to frame his system of property evolution – that of 19th century American western expansionists. De Soto does take a system of incentives into account in Capital; however, he fails to recognize that different cultural groups will react differently to the same incentive. Capitalism is rooted in an ideology that breaks down relationships to economic arrangements between individuals, yet – many of these informal economies are based upon the relationships one has with one's family and neighbors. Daniel Etounga-Manguelle, a Cameroon scholar, writes

"African thought rejects any view of the individual as an autonomous and responsible being. The African is vertically rooted in his family, in the vital ancestor, if not in God; horizontally, he is linked to his group, to society." (2)

Simplifying each and every culture as the equivalent of the other and claiming a future of action consistent with each other makes the assumption that human nature is universal and has not been shaped by key social, historical, geographic factors etc., something that contradicts de Soto's sometime Marxian rhetoric. De Soto's plan is likeable by many right-wing economists and leaders because it includes no necessity towards distribution of wealth or debt relief. Additionally, it ignores the important social history of inequality, especially of that fostered by colonialism – something I see as a gross injustice towards the conditions that exist today because of it. Additionally, De Soto sets up his argument in a way that implies that capitalism is a natural evolution to the way the world peaks, something that anthropologist Eric Wolfe quite lengthily disproved back in the 80s. In fact, capitalism is largely history's greatest accident – and the supposed causal relation between an informal economy and poverty historically inaccurate.

Implementing De Soto's "plan", furthermore, would open up a myriad of new points, largely raising the question of whether de Soto's "natural" property rights would indeed be so natural at all. Who would be legitimized? Those who act as landowners over these plots, or those who actually occupy them? De Soto makes no assertion as to how to make this distinction. What may seem simple may in fact be much more complicated, as Staffan Gernier asserts:

"Should we legalize the claims of the workers at the occupied Argentinean factories that went bankrupt during the last crisis or protect the claims of the creditors in the bankrupt's estate, or should we perhaps acknowledge and defend the formal factory owner's right to appeal the bankruptcy?" (3)

In fact, De Soto's property system has largely been effectual in the countries in which it has been attempted – in Peru, few of those newly propertied landowners who applied for loans were granted any, and of those who were, loans were mostly granted from the government on the basis of need, not from the private sector, which de Soto claimed would come running to newly propertied individuals to lend money. To them, the land was still worthless, a waste of money and resources better spent. Additionally, under de Soto's plan, the government (such as in Phnom Penh and Manila) had registered previously untitled slums, causing rich developers to rush to gain legitimate titles to these lands. They offered low prices to slum inhabitants, who, desperate for money, gave up what should have been their crowning capital achievement in exchange for paltry penny change. This ultimately led to the eviction of many of these people from the slums they once lived in. (4) Finally, a system of property allows for a government to tax its people, which, in Planet of Slums, Mike Davis points out would actually birth the existence of a new underclass – those who are propertied, but weighed down by the burden of taxes, a burden that is already heavy due to low wages and unsafe work conditions. (5)

Obviously, De Soto has oversimplified a global problem to the extent that his solution proves incapable of dealing with the cold hard reality of the matter – that dredging the third world out of poverty is more complicated than the assigning of a piece of paper with a seal of approval and hoping it works.